The Beginnings of Quakerism

Our work in the world is to hold forth the virtues of Him that hath called
us; . . . to forget our country, our kindred, our father's house, and to live
like persons of another country, of another kindred, of another family: not to
do anything of ourselves and which is pleasing to the old nature: but all our
words, all our conversation, yea, every thought in us is to become new.
Whatever comes from us is to come from the new principle of life in us and to
answer that in others; but we must not please the old nature at all in ourselves
nor in anyone else. . . . We are also to be witnesses for God and to propagate
His life in the world, to be instruments in His hand to bring others out of
death and captivity into true life and liberty. We are to fight against the
powers of darkness everywhere, as the Lord calleth us forth. And this we
are to do in His wisdom, according to His will, in His power and in His
love, sweetness and meekness.-- ISAAC PENINGTON, Works, 1784 edn. i. 91.

MANY of the developments in Quakerism which are of
most significance to the student of Church history had not
taken place by the year 1660. The Quaker groups were
already vividly conscious of their special fellowship with
one another, but they still regarded themselves as a
spiritual Israel within the nation rather than as a separated
sect. Organization and Church discipline were as yet
only in an incipient stage, and, as we have seen, the
personal leadership of strong local Friends and of the
itinerating Publishers of Truth was the main dominating
and regulating influence. The pattern conduct of these
leaders was still a thing of living example and inspiration
and had not become a matter of orthodox tradition, as
would be the case when the first generation of Friends
began to pass away. A unique instrument for spiritual
education was afforded by the meeting for worship. It
was in these early years the most potent agent for what
we should now call the "intensive" work of the Church,

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